The Decline of Orthodoxy among the Amish

Abstract

Since Weber and particularly Troelsch (1932),1 sociologists have been interested in the utility of the church-sect typology for studying religious phenomena. When this typology, developed against the backdrop of European Christian History up to the 19th century, was applied to developments in 19th and 20th century America, certain problems and inconsistencies became apparent. Nevertheless, empirical studies (cf. Pope, 1942; Dynes, 1955) indicated it retained considerable merit. There have been a number of efforts to refine and extend the original typology with a view toward increasing its utility for research (Niehbuhr, 1929; Pope, 1942; Wilson, 1959; Yinger, 1946 and 1957; Berger, 1954; Johnson, 1957). The original?and amended-typologies do not fit well the pattern of beliefs and practices in America, partly because of the disestablish ment of religion after the revolution and because of the variety of sectarian phenomena which took root here. American religion has been characterized as an ecclesiastical zoo exhibiting all manner of religious wild life.2 One of the troublesome sects is the Old Order Amish. While Niehbuhr (1929) suggested that sects were characterized by an inherent instability and thus tended to change inevitably toward the churchly type after the first generation, this sect has been in continuous existence for over 250 years. It retains to this day many features normally attributed to the sectarian end of the continuum. Pope's study (1942) demonstrated that sectarian patterns may not last through the first generation yet here is a sect which has persisted for more than 10 generations.3 Failure to complete the sect cycle, i.e., transition to a churchly type, is not the only reason for the interest of sociologists. There is also the resistance to assimilation or acculturation. Most immigrant groups assimilated rather rapidly (1-3 generations).4 Yet the Amish continue, obviously unassimilated, in the last half of the 20th century. Attempts to apply the church-sect typology to American religious groups have produced a better understanding of the nature and process of sectarian development. For one thing the conception of a fairly uniform sect cycle has been considerably revised. We are aware that sects have all sorts of origins and, though classifiable in